BT215 
.668 

1820 



35 1 



MORE THAI ONE HUNDRED 



SCRIPTURAL AND INCONTROVERTIBLE ARGUMENTS 



FOR BELIEVING IN THE 



SUPREME DIVINITY 



OUR LORD AND SAVIOUR JESUS CHRIST. 



2>^ 



3? 




MORE THAU ONE HUNDRED 



* SCRIPTURAL AND INCONTROVERTIBLE ARGUMENTS 

FOR BELIEVING IN THE 

SUPREME DIVINITY 

OF 

OUR LORD AND SAVIOUR JESUS CHRIST. 



M I count all things but loss for the excellency of the knowledge of Christ 
Jesus my Lord." Phil. 3: 8. 



Do you say, I cannot comprehend God as existing in 
three persons, Father, Son, and Holy Spirit? But 
can you comprehend his existence in one person? In what 
consists the unity of that Being who is personally pres- 
ent in millions of worlds at the same instant of time? 
Granted that he exists in perfect unity— what then? can 
you comprehend one of the attributes of this infinite Being ? 
Can you conceive of his eternity, that existence which had 
no beginning? Can you comprehend his omnipresence? 
or how he could create a world out of nothing? 

You reply, though I cannot explain these things, yet to 
represent God as existing in three persons is to represent 
him as a being wholly unlike any other being. True, he is 
unlike any other being, and this too in his eternity, self-ex- 
istence, and omnipresence, as well as in his triune nature: 
"Who can by searching find out God? To whom will ye 
1 



2 



Proof that Christ was man admitted. 



liken Him?" You say there is so much more simplicity 
in the belief that he is one without any distinctions in the 
Godhead — But is there therefore more truth! Is simplic- 
ity in such a case evidence of truth? How various and 
incomprehensible the attributes of Deity! How complex 
and mysterious his works of creation and providence! 
You say the terms Trinity and Trinilarianism are not 
found in the Bible. Where in the Bible are the words 
Unity and Unitarianism to be found? 

But you say it is impossible that Christ should be both 
God and man. Why so? Do not we say of man that he 
is mortal and immortal! But he cannot be mortal and im- 
mortal in the same sense. No more is Christ God and 
man in the same sense. As to his divine nature he is God, 
as to his human he is man. Still you say there is a great 
mystery that God and man should be united in one person, 
and I cannot comprehend it. Your good sense however 
will not permit you to urge this as a reason why you should 
reject the truth. Are you not a mystery to yourself? Can 
you comprehend how a thought moves your arm ? or the 
spires of grass under your feet grow? or the properties of a 
single pebble you may take in your hand? 

There is no more confusion or inconsistency in speaking 
of Christ sometimes, as God, and at others, as man, than 
in speaking of man sometimes, as mortal, and at others, as 
immortal. The humble christian in his seasons of near and 
holy communion with the Son of God, feels no difficulty on 
this score. Because we hear it said of man, "Dust thou 
art, and unto dust shalt thou return," we do not disbelieve 
those passages that speak of the soul which at death goeth 
upward. Could a thousand texts be arrayed in an argu- 
ment asserting expressly man's earthly origin and mortality 
— what then? Are not those likewise true, which speak of 
the immortality of his spiritual existence? How then does 
proving the humanity of Christ disprove his divinity? 
While in the humble form of a servant assumed that he 
might make an atonement for our sins, what more natural 
than that he should be generally spoken of according to 
that humble form? Was not his humiliation real? 

That he is truly man we entertain not one doubt, and 
equally certain are we that he is the Word made flesh, 



But this no proof that he ivas not also God. 3 



God manifest in the flesh, and in his divine nature, God. 
For this belief, among others, we urge the following rea- 
sons. 

I. Because there is no evidence to the contrary; a hun- 
dred arguments to prove that Jesus Christ is a man, and 
as a man inferior to the Father, do not prove that a supe- 
nor and divine nature does not exist in alliance with the 
human. 

"My Father is greater than I." What does this text 
prove but that which Trinitarians readily admit? that in 
his human nature and mediatorial office he is inferior to 
the Father. It surely was never intended to contradict 
another text, which declares, that in his original divine na- 
ture, "he thought it not robbery to be equal with God.' 5 

"But of that day knoweth no man, no, not the angels 
which are in heaven, neither the Son, but my Father only." 
Matt. 24: 26. This is a matter of course if he be truly 
man. But does this disprove his Deity ? "Man fleeth also 
as a shadow, and continueth not." Does this disprove 
man's immortality? Is it not expressly said of Christ that 
he knoweth all things? and that he is to preside over all 
the decisions of the general judgment ? He says (John 8 : 15) 
"I judge no man?"' Shall we thence infer that he is not 
to be our final judge? 

John 10: 35, 36. "If he called them gods unto whom 
the word of God came, say ye of him, whom the Father 
hath sanctified, and sent into the world, Thou blasphemest; 
because I said, I am the Son of God?" Some have alleg- 
ed that the Saviour here denies his Divinity. But how 
do his words bear such a construction? The Jews accused 
him of making himself God. He does not deny that he 
made himself God, but denies that he blasphemed, and this 
on a ground which might fully justify him, even in claim- 
ing the honors of Deity y namely, that he was the Messiah, 
the Son of God, Immanuel. That the Jews did not con- 
sider him as in the least receding from his lofty claims, is evi- 
dent from the continued enmity they manifested: see verse 
39. "Therefore they sought again to take him." 

"Why callest thou me good? there is none good but one, 
that is, God." Matt. 19:17. The Saviour's object 
seems to be simply to test the young man's views of his 



4 



Objections not to the point. 



character, whether he applied this significant epithet as a 
mere compliment, or in the exercise of faith in him as Im- 
manuel. Why callest thou me good? Do you intend in- 
deed to acknowledge my Divinity ? 

"All power is given unto me in heaven and in earth." 
As mediator he acts in a subordinate capacity; the Fa- 
ther is the bestower, and he is the recipient: but then, 
could he be the recipient of all power in heaven and 
earth, unless he possess the attributes of Deity to sustain 
and exercise it? A finite being the recipient of all power 
is a far greater mystery than the doctrine of the Trinity; it 
is a contradiction in terms. 

"Jesus was made a little lower than the angels for the 
suffering of death." He was made lower for the accomplish- 
ment of a specific object, — what was he originally? This 
is perfectly consistent with his being God, and "all the an- 
gels commanded to worship him." Ungrateful mortals, 
because you behold your Lord in the form of a servant, and 
suffering death for your redemption, will you take occasion 
from this very expression of his condescending love, to rob 
him of his divine glories! 

"To sit on my right hand and on my left, is not mine to 
give, but it shall be given to them for whom it is prepared 
of my Father." Matt. 20: 23. It is a sufficient expla- 
nation of this text to observe, that our blessed Saviour has 
elsewhere promised to bestow this very reward in his own 
right. "To him that overcometh, will I grant to sit with 
me in my throne." Rev. 3: 21. "Be thou faithful unto 
death, and I will give thee a crown of life." Rev. 2: 10. 

We have been surprised to see those texts which repre- 
sent Christ as sent and instructed by the Father, and as 
offering prayer to him, alleged over and over again as 
proof incontrovertible that he does not possess a divine na- 
ture, whereas they are wholly irrelevant. If the Son of 
God actually assumed our nature, it was befitting him in 
that condition, like a perfectly holy man, to pray and ex- 
hibit an example of obedience and submission, to seek not 
his own glory, but the glory of his Father. Nor were his 
prayers offered to himself: there is not only a real distinc- 
tion between the Father and the Son, as all allow, but it 
was the Son in human nature that prayed to the Father. 



All the Titles of Deity ascribed to Christ. 5 



"This is life eternal to know thee the only true God, and 
Jesus Christ whom thou hast sent." In this and similar 
passages the Father is called the only true God in opposi- 
tion to idols, and not to Christ or the Holy Spirit. Noth- 
ing is said which intimates that there are no personal dis- 
tinctions in the Supreme Divinity. And such passages 
were never intended to exclude the divine nature of Christ, 
because the Scriptures expressly call him God, the true 
God, God, beside whom there is none else, as we shall here- 
after see. 

All these expressions of inferiority, therefore relate to 
him in his humanity, and in his official character as Sa- 
viour. The kingdom which he is to resign is a mediatorial 
and inferior kingdom; his subjection to the Father then to 
take place is an official subjection. The tears which he 
shed were human. * In short, was Christ's humiliation 
only in pretence, or was it real? If real, why should he 
not manifest it in words and actions? The question is not 
whether the Son of God appeared in human nature, this is 
admitted, but whether he possessed a divine nature with 
which the human was taken into intimate alliance; a ques- 
tion in which the whole plan of salvation is essentially in- 
volved. Texts to prove the existence of his human nature 
we have seen adduced, but not one that even intimates that 
he did not possess a divine nature, or, that in that divine 
nature he is inferior to the Father. 

II. Because the voice of inspiration declares, "With- 
out controversy, great is the mystery of godliness, God was 
manifest in the flesh, — believed on in the world, received up 
into glory." 1 Tim. 3: 16. If Christ were but an in- 
spired teacher, as one of the prophets, how is he God 
manifest in the flesh? What is there peculiar in his char- 
acter? How does it differ from that of the prophets? 

III. Because Isaiah, in so many words, announces him 
as "The mighty God, the everlasting Father," (as this 
phrase imports^ the Author and Possessor of eternity.) 
Isai. 9: 6. 

* Collier's Lectures on the Divinity of Christ, p. 158. 
*1 



6 All the Titles of Deity ascribed to Christ 



IV. Because John, in the most explicit manner testifies to 
his Deity. "The Word w as God." John 1:1. What 
more decisive could the disciple have said? That this is 
Christ is learned beyond a doubt from v. 14, "The Word 
was made flesh, and dwelt among us, and we beheld his 
glory, the glory as of the only begotten of the Father." 

V. Because he is styled the Lord of glory. "Had they 
known, they would not have crucified the Lord of glory." 
1 Cor. 2: 8. 

VI. Because Paul denominates him God in his charge 
to the Ephesian elders, "Take heed to all the flock over 
the which the Holy Ghost hath made you overseers, to feed 
the church of God, which be hath purchased with his own 
blood:'' Acts 20: 28. Compare 1 Pet. 5: 2, "Feed the 
flock of God," Also ch. 1: 18, 19, "Redeemed with the 
precious blood of Christ." 

Note. Much has been said and written of late to preju- 
dice the public mind against our most excellent translation of 
the Holy Scriptures, as though it were unwarrantably par- 
tial to Trinitarian views. That it is perfect, would be to 
say that the translators were more than human. That they 
were firm Trinitarians, is granted, as the great body of 
holy and learned men have always been: but that on the 
whole a more fair and just representation of the original 
was never produced, has been acknowledged by all denomi- 
nations of christians speaking the English tongue, for more 
than two centuries. The force of a very few texts often 
alleged in support of the Divinity of the Son of God, 
might be weakened by a different rendering. But are there 
not a number on the other hand, which, by a rendering the 
highest authorities sanction, might be added to the sup- 
port of this great doctrine? For example; 2 Pet. 1: 1. 
"Through the righteousness of God, and our Saviour Jesus 
Christ." A slight improvement in the version would give 
the title God to our Saviour. "Through the righteousness 
of our God and Saviour, Jesus Christ." A similar addi- 
tional proof may be seen in Titus 2: 13. "Looking for 
that blessed hope, and glorious appearing of the great God 
and our Saviour, Jesus Christ." The following improve- 
ment, sanctioned by the highest authority, makes our Sav- 
iour the great God. "And glorious appearing of our great 



All the Titles of Deity ascribed to Christ. 1 



God and Saviour, Jesus Christ. But thanks to the Di- 
vine Spirit, we are not driven by a deficiency of proof texts ? 
to call in question so sacred a vehicle of inspired truth as 
our present version, and so incur the responsibility of un- 
settling the public confidence in a momentous concern. And 
that religious system, which excites among its defenders a 
perpetual outcry about mistranslations and various read- 
ings, ought to be more than suspected. The testimony 
against them is so full, it would seem, the witnesses must 
be impeached, or their cause is lost. 

VII. Because he is pronounced in so many words to be 
God oner all. "Of whom, (the Jewish nation,) as con- 
cerning the flesh, Christ came, who is over all, God bless- 
ed forever." Rom. 9: 5. Is any being above him who is 
God over all? Note also the antithesis between his two 
natures: of the seed of Abraham according to the flesh. 
What was he according to his divine nature? u God over 
all." Compare Rom. 1: 3, 4. 

VIII. Because Christ claims in unqualified terms an 
equality with the Father. "(Christ) being in the form of 
God, thought it not robbery to be equal with God." Philip. 
2: 6. 

IX. Because it cannot be said that, "In him dwelleth 
all the fulness of the Godhead bodily," unless he be 
essentially God. Col. 2: 9. 

X. Because he is the Jehovah whom Isaiah saw in 
vision. "I saw also the LORD* sitting upon a throne 
high and lifted up. Above it stood the seraphims — And one 
cried unto another, and said, Holy, holy, holy is the Lord of 
hosts. And he said, Go, make the heart of this people 
fat, and make their ears heavy, and shut their eyes." 
Isaiah 6: 1, 2, 3, 9, 10. 

That the being seen in this vision is the supreme God none 
will doubt. Now the evangelist John informs us this was 
Christ and his glory. "Therefore they could not believe, 
because Esaias said again, He hath blinded their eyes, and 
hardened their hearts, that they should not see with their 
eyes, &c. These things said Esaias when he saw his 

* It may not be amiss to remind the reader that where (LORD) is 
written in great letters in our common translation of the Bible, it it 
uniformly Jehovah in the original. 



8 Ml the Titles of Deity ascribed to Christ. 



( Christ's) glory and spake of him." John 12: 39, 40, 41 
Therefore the Holy Spirit has decided that Jesus Christ is 
Jehovah of hosts. 

XI. Because he proclaims himself to be God, and in- 
vites the ends of the earth to look to him for salvation. 
"Look unto me, and be ye saved, all ye ends of the earth; 
for / am God, and there is none else. I have sworn by 
myself, — that unto me every knee shall bow, every tongue 
shall swear." Isa. 45: 22, 23. The apostle has decided 
that the person who here speaks is Christ, and quotes the 
last verse as an argument that all must appear before his 
judgment seat. "We shall all stand before the judgment 
seat of Christ. For it is written, as I live saith the Lord, 
every knee shall bow to me, and every tongue shall confess 
to God." Rom. 14: 10, 11. Here you will observe the 
titles, Christ, Lord and God, are used interchangeably 
as of equal import. 

XII. Because the Father addresses the Son as God in 
express terms. "Unto the Son he saith, Thy throne, O 
God, is forever and ever." Heb. 1: 8. Compare Ps. 45: 
6, from which this is quoted, and where it is an address to 
the God of the Old Testament. But here we have the au- 
thority of an inspired apostle that it was addressed to 
Christ. Then without controversy Christ is God. 

XIII. Because the Lord God of the holy prophets, and 
Christ, are represented as the same Being by the inspired 
John. Rev. 22: 6. "The Lord God of the holy prophets 
sent his angel to show unto his servants the things which 
must shortly be done." Observe, the Lord God sent his 
angel; then read the 16th verse. "I Jesus have sent my 
angel to testify unto you these things in the churches." 
Do you not perceive that here "the Lord God," and 
"Jesus," are the same? They assume the same style, and 

, the same prerogative. 

XIV. Because Isaiah again announces him in prophecy 
as Jehovah of hosts. "Sanctify the Lord of hosts himself; and 
let him be your fear, — and he shall be for a sanctuary; but 
for a stone of stumbling, &c." Isai. 8: 33, 14. Is the 
Father any where represented as a stone of stumbling to 
the Jews? This language applies only to Christ. Compare 
1 Pet. 2:8, where the apostle settles the question by in- 




Ml the Titles of Deity ascribed to Christ. 9 



|| terpreting the prophecy of Christ, a unto you, therefore, 
which believe, he (Christ) is precious: but unto them which 
be disobedient, — a stone of stumbling, and a rock of 
offence." 

j XV. Because he is the God whom the Israelites tempted 
j in the wilderness. "Neither let us tempt Christ, as some 
of them also tempted and were destroyed of serpents. 59 
j 1 Cor. 10: 9. Compare Exod. 17: 7, and Numb. 21: 
j 5, 6. "The people spake against God, — and the Lord sent 
fiery serpents among the people." The Psalmist says, 
"They tempted the most high God." Ps. 73: 56. 

XVI. Because an apostle has decided that the following 
li sublime description of the Lord God by the Psalmist, was 
!l a description of Christ. "The chariots of God are twenty 
[ thousand, even thousands of angels. The Lord is among 

them, as in Sinai, the holy place. Thou hast ascend- 
I ed on high, thou hast led captivity captive, thou hast re- 
| ceived gifts for men." Now observe the application as 
quoted by Paul, "wherefore he saith, when he ascended on 
high, he led captivity captive, and gave gifts unto men. 
He that descended is the same, also, that ascended up far 
above all heavens, that he might fill all things: And he 
gave some apostles, and some prophets, &c." Ps. 68: 17, 
18. Eph. 4:8. Here the Psalmist informs us that the 
Being who ascended up on high and led captivity captive, 
is God the Lord. The apostle informs us that this Being 
who ascended up on high and led captivity captive, is 
Christ. Then on apostolic authority, Christ is God. 

XVII. Because Thomas, in so many words, pronounced 
him to be his Lord and his God. "And Thomas answered 
and said unto him, my Lord, and my God." John 20: 28. 
For this act of faith Christ commended the adoring disciple. 
This is not a profane exclamation, but an address to Christ; 
.Thomas answered and said unto Christ, my Lord, and my 
God. Now had not the lowly Saviour been worthy of such 
divine honor, would he not have administered a reproof, in- 
stead of a blessing? 

XVIII. Because he is called "The Lord from heaven" 
and u Lord both of the dead and living." 1 Cor. 15: 47, 
Rom. 14: 9, 

I * 



! 



10 Jill the Titles of Deity ascribed to Christ. 



XIX. Because he is denominated, Lord of all. "Preach- 
ing peace by Jesus Christ, he is Lord of all." Acts 10: 36. 

XX. Because he is also solemnly announced by Paul to 
Jews and Gentiles as Lord over all. "The same Lord 
over all is rich unto all that call upon him." Rom. 10: 12. 
Compare ver. 11 with 1 Pet. 2: 6. Is not he the supreme 
Lord, who is Lord of all, and God over all? 

XXI. Because it is said he has a name, that is above 
evemj name. Phil. 2:9. 

XXII. Because he is addressed as Lord, Creator of 
Heaven and Earth. "Unto the son he saith,— thou Lord 
in the beginning didst lay the foundation of the earth, and 
the heavens are the works of thine hands." Heb. 1 : 8 — 10. 
The 10th verse is connected with the two preceding verses 
by the conjunction and, and is a continuation of the address 
to the Son. Compare Ps. 102: 25 — 27. 

XXIII. Because he is repeatedly proclaimed, a Lord of 
Lords, and King of Kings." Rev. 17: 14, and 19: 16. 
Precisely as God is styled, 1 Tim. 6: 15, and Deut. 10: 17. 
He is also above all. "He that cometh from above is 
above all." John 3: 31. Now, who can be his superior, 
who is Lord of Lords, and above all? 

XXIV. Because he is called in so many words, the true 
God. "We are in him that is true, even in his son Jesus 
Christ, this is the true God, and eternal life." 1 John 5: 
20. What more explicit declaration of his Deity can even 
the most incredulous demand ? # 

XXV. Because the following passages demonstrably show 
there was formed a union of a divine nature with the human 
at the birth of Christ. u God was manifest in the flesh" 
When a child he is denominated the mighty God: "Unto 
us a child is born, and his name shall be called the mighty 
God." "Of whom, as concerning the flesh, Christ came, 
who is God over all." "He thought it not robbery to be 
equal with God, — but was made in the likeness of men" 

*Said a Unitarian to a venerable Clergyman, if the doctrine of Christ's 
Deity were true, he was sure so important a doctrine must have been 
revealed with a clearness no one could have mistaken. And what 
language would you have chosen? said the clergyman. 1 would have 
had him called the true God, replied the man. Right, said the venera- 
ble clergyman — the very language of the apostle. 1 John 5: 20. 



i Prayers offered to Him as they are to the Father. 1 1 

i "He came down from Heaven." "The word, which was 
! God, was made flesh." He repeatedly alluded to his orig- 
| inal glory. These passages, and others like them, al- 
I lude distinctly to his hvo natures, and are utterly unmeaning 
| unless there was a union of a divine and human nature at 
I the birth of our Saviour. 

XXVI. Because we are expressly informed to knoiv him 
1 is the same as to know the Father. John 14: 7, 9. 
I XXVII. Because to see him is the same as to see the 
I Father. John 14: 9. 

; XXVIII. Because Paul offers prayer to him jointly with 
, the Father, in the same manner, and for the same blessings, 
j "Now onr Lord Jesus Christ himself, and God, even our Fa- 
ther, comfort your hearts, and establish you in every good word 
I and work." 2 Thess. 2: 16, 17. Is it not idolatry to ad- 
: dress prayer to Christ if he be not truly God ? What propri- 
ety in praying to a being who is not omniscient to know our 
desires and omnipotent to satisfy them? To show that the 
usual mode adopted in scripture of placing the name of 
Christ after the Father implies no inferiority, it is in this 
I instance placed first. 

I XXIX. Because Stephen when full of the Holy Ghost, 
and in most solemn circumstances, prayed to Christ, and 
commended to him his departing spirit. "And they stoned 
Stephen, calling upon God, and saying Lord Jesus, receive 
my spirit. And he kneeled down, and cried with a loud 
voice, Lord, lay not this sin to their charge." Acts 7 : 59 ? 

• 60. 

XXX. Because Paul besought the Lord, (Christ as is seen 
. in the subsequent verse,) thrice that the thorn in his flesh 

might depart from him. 2 Cor. 12: 8. He also received 
from him an answer. "And he said unto me, my grace is 
sufficient for thee." ver. 9. Christ then is both the hearer 
and answerer of prayer. Is not this the prerogative of 
God alone? 

XXXI. Because it is written, "whosoever shall call upon 
the name of the Lord (Christ) shall be saved." Rom. 10:13. 

XXXII. Because Paul speaks of his dependence on 
' Christ, and of Christ dwelling in him, in a manner in which 

• it would be impious to speak of any one but God. "I can 



! 



1£ The object of habitual prayer. 



do all things through Christ, which strengthened me. I 
live; yet not I, but Christ liveth in me." Phil. 4: 13. Gal, 
2: 20. How could this be said of a being who was not 
omnipotent to aid, and omnipresent to sustain? "I will go 
in the strength of the Lord God." Ps. 73: 26. 

XXXIII. Because we find him joined with the Father in 
a solemn petition for divine guidance. "Now God himself, 
and our Father, and our Lord Jesus Christ, direct our 
way unto you." 1 Thess. 3:11. 

XXXIV. Because Paul prays for his never failing presence 
with the soul of Timothy, just as we find the accompanying 
presence of the Father is every where prayed for. "The 
Lord Jesus Christ be with thy spirit." 2 Tim. 4:22. 
Does not this prayer imply omnipresence ? 

XXXV. Because the same apostle speaks of him as the 
being to whom he habitually looked for success in all his con- 
cerns. "But I trust in the Lord Jesus to send Timotheus 
shortly unto you." Philip. 2: 19. Was the apostle's ha- 
bitual reliance then upon a creature! "Cursed is he that 
trusteth in man, and maketh flesh his arm." 

XXXVI. Because those christians whom Paul persecuted 
before his conversion habitually offered their prayers to 
Christ. "Here he hath authority to bind all that call on 
this name." Acts 9: 14. Also ver. 21. "Is not this he 
that destroyed them which called on this (Christ's) name?" 

XXXVII. Because the custom of addressing their petitions 
to Christ was so prevalent in the apostolic churches that chris- 
tians of that day were designated by that feature of their 
worship. "With all that in everyplace, call on the name of 
Jesus Christ our Lord." 1 Cor. 1: 2. Would inspired 
apostles have offered worship and prayer habitually to one 
who was not God? # 

XXXVIII. Because we find Christ solemnly addressed 
alone in prayer eight times in this particular form. The grace 

* So prominent and so constant was the worship paid Christ by the 
primitive Christians that it did not escape the observation even of the 
heathen. Says Pliny, in writing to Trajan, "they (Christians) sing in 
social worship a hymn to Christ as a God." Lib. 10. Ep. 97. Euscbius 
too, (Ecc. Hist. V. 23) in writing against the Atemonites, appeals to the 
ancient songs of Christians thus; "Whatever psalms and hymns were 
composed by faithful brethren, from the beginning, praise Christ th* 
word of God." As quoted by Stuart. 



He is Worshipped as God. 



IS 



of our Lord Jesus Christ be with you." Rom. 16: 20, 24. 
I 1 Cor. 16: 23. Phil. 4: 23, &c. 

XXXIX. Because we find the name of Christ associated 
with the Father, and equally the object of a most solemn 
and comprehensive prayer sixteen times in the Epistles, and 
once in the Revelations. Rom. 1:7. 1 Cor. 1 : 3. 2 Cor. 
I 1:2. Gal. 1 : 3, &c. And in more than forty different 
passages through the New Testament do we find, either 
examples of prayer offered to Christ, or the duty of praying 
to him expressly implied. 

XL. Because we find it written, every knee shall bow to 
| him; an homage due to God alone. "That at the name of 
Jesus every knee should bow, of things in heaven, and 
' things in earth, and things under the earth." Philip. 2: 
j 10. Compare this language with Rom. 14: 11, "As I 
live saith the Lord, every knee shall bow to me, and every 
tongue shall confess to God." 

XLI. Because the apostle Peter ascribes endless glory 
to him. "Grow in grace, and in the knowledge of our 
Lord and Saviour Jesus Christ: to whom be glory both 
now, and forever. Amen." 1 Pet. 3: 18. 

XLI I. Because we hear all the angels of God expressly 
commanded to worship the Son. "And when he bringeth in 
his first begotten into the world, he saith, and let all the 
angels of God worship him." Heb. 1: 6. Does the 
Father command the angels to commit idolatry! 

XLIII. Because, after the miracle of stilling the tempest, 
he permitted his disciples and others, to worship him. "Then 
they that were in the ship came, and worshipped him, saying, 
of a truth, thou art the Son of God." Matt. 14: 33. 
"It is written, thou shalt worship the Lord thy God, and 
him only shalt thou serve." 

XLIV. Because just before his ascension, those of his 
disciples whose faith was strongest, paid him divine honors. 
"And when they saw him, they worshipped him; but some 
doubted." Matt. 28: 17. Immediately after his ascen- 
sion, we find them all united in paying him this divine 
homage. "He was parted from them, and carried up into 
heaven, and they worshipped him, and returned to Jerusa- 
lem." Luke 24: 51, 52. 

2 



14 Is Worshipped by the Heavenly Hosts. 



XLV. Because there are fifteen instances recorded oi 
worship* being actually paid to our Lord while on earth, 
without so much as a hint of disapprobation on his part. 
The reader will remember that Paul and Barnabas at Lys- 
tra, and the angel in Revelation, instantly repelled the 
worship which was going to be offered them. Would not 
the meek and lowly Saviour have been equally jealous of his 
Father's honor, and so indignantly repelled such idolatry, 
had he not been God, equal with the Father, and the 
proper object of religious worship? Would he otherwise 
have endured for a moment even the appearance of divine 
horn a gel 

XLVI. Because all the redeemed in heaven surround his 
throne with shouts of adoration. "Unto him that loved us, 
and washed us from our sins in his own blood, — to him be 
glory and dominion for ever and ever. Amen." Rev. 1: 5, 
6. Is the whole host of the redeemed in heaven continually 
employed in acts of idolatry? 

XLVII. Because John again testifies that, "the four liv- 
ing creatures, and the four and twenty elders,ye/Z down before 
the Lamb, having every one of them harps and golden vials 
full of odours." But what are these odours, which the 
leaders of this celestial band, with such profound adoration, 
present to the Lamb? The apostle has told us; "they are 
the prayers of the saints." Here then are we certain that 
the Lamb is the object of worship, and of prayer, by the 
church on earth, and her highest orders in heaven. Rev. 
5: 8. 

XLVIII. Because this apostle further informs us that "he 
heard every creature, which is in heaven, and on the earth, 
and under the earth, and such as are in the sea, and all 
that are in them, saying, blessing, and honor, and glory 
and power, be unto him that sitteth upon the throne, and 
unto the Lamb, forever, and ever." Rev. 5: 13. 

* The word translated to worship occurs sixty times in the New Tea 
tament, of these, two denote civil homage, fifteen refer to idolatrous 
rites, three are used of disapproved homage to creatures, twenty-five 
respect the worship due to the Father, and the remaining fifteen relate 
to acts of homage paid to Jesus Christ. So that in fifty-eight instances 
out of the sixty, including those where it is applied to Christ, the term 
is used to express supreme homage, or that which was intended as 
such. See Smith's Scripture Testimonies to the Messiah; v. 2, p. 271. 



He is the Creator of all Things. 



15 



XLIX. Because John again opens heaven to us, and the 
same lofty adorations are paid to the Lamb. "After this I 
beheld, and lo, a great multitude, which no man could num- 
ber, of all nations — stood before the throne, and before the 
Lamb, — and cried with a loud voice, saying, salvation to 
our God which sitteth on the throne, and unto the Lamb." 
Rev. 7:9, 10. 

L. Because John says again, "I heard the voice of 
many angels round about the throne, and the four living 
creatures and the elders, the number of them was ten 
thousand times ten thousand, and thousands of thousands; 
saying with a loud voice, worthy is the Lamb that was 
slain, to receive power, and riches, and wisdom, and 
strength, and honor, and glory, and blessing." Rev. 15: 
11, 12. What more can be ascribed to God? And if 
this be not supreme worship, what is?* 

LI. Because, in short, it is not in the power of lan- 
guage to express acts of confidence, and homage, of a higher 
character, than those which the Scriptures frequently re- 
present as rendered to Christ. 

LII. Because, "By him were all things created, that 
are in the heaven, and that are in the earth, visible or 
invisible, whether they be thrones, dominions, principalities 
or powers." Col. 1 : 16. Creation is every where ap- 
pealed to as the peculiar prerogative of Jehovah. "Thus 
saith the LORD, thy Redeemer, and he that formed thee, 
— I am the LORD that maketh all things; that stretch- 
eth forth the heavens alone; that spreadeth abroad the 
earth by myself." Isai. 44: 24. The evasion, that it 
was by Christ, as an instrument, is, besides being an ab- 
surd supposition, absolutely forbidden by God himself. 
Mark his language: "I am the LORD, that stretcheth 
forth the heavens alone; that spreadeth abroad the earth 
hy myself "f 

* Let me live and die with a prayer to the Son of God on my lips — 
and if I err, it will be with Stephen when full of the Holy Ghost, and 
with the whole apostolic church. Let me now. and forever, be a wor- 
shipper of the Son of God — and if I err, it will be with all the angels, 
and the spirits of just men made perfect. 

t The preposition by designates principal, as well as subordinate. 
agency: see the passage last quoted; also Heb. 2. 10. "For it became 



16 



He is the Final Judge 



LIII. Because the inspired John bears a similar testi- 
mony, "The world was made by him," John 1: 10. Now 
the eternal power and Godhead of the Father are clearly 
understood by the things that are made. Rom. 1 : 20. 
Then do not these same works which are repeatedly, and 
in the most express terms, ascribed to our Lord Jesus 
Christ, clearly show his eternal power and Godhead? 

LIV. Because this apostle confirms the same truth in 
another passage, with still more emphasis. "Ail things 
were made by him, and without him was not any thing 
made that was made." John 1: 3. The Holy Ghost then 
has settled the question of his Deity. "He that made all 
things is God." Heb. 3: 4. 

LV. Because in the following passage the Son is ad- 
dressed, not only as the creator of all things, but also, as 
the unchangeable God. "Thou, Lord, in the beginning 
didst lay the foundations of the earth, and the heavens are 
the works of thine hands; they shall perish, but thou re- 
mainest — as a vesture shalt thou fold them up, and they 
shall be changed; but thou art the same." Heb. 1: 10, 
12. Ps. 102: 26. "What language could more sublimely 
describe the works, and the immutable perfections of 
Omnipotence? 

LVI. Because it is written, Ci all things were created by 
him &nd for him." Col. 1: 16. Not only then is Jesus 
Christ the creator of all things, but likewise the ultimate end 
for which all things were made. But the Scripture saith, 
"the LORD hath made all things for himself." Prov. 
16: 4. Then is Jesus Christ this LORD or Jehovah. 
If being the Creator, and the end of all creation, does 
not designate the Supreme Cod, what does? 

LVII. Because it is written, " We must all appear before 
the judgment seat of Christ, that every one may receive 
the things done in his body, according to that he hath 
done, whether it be good or bad." 2 Cor. 5: 10. He 
who is worthy to preside over the scenes of the final judg- 
ment, and distribute the rewards of eternity, must be God. 

him, for whom are all things, and by whom are all things, &c. ?7 1. 
Cor. 1: 9. ''God is faithful, by whom ye are called into the fellow- 
ship of his Son." Hos. 1: 7. "I will save them by Jehovah." And 
numerous other passages. 



The Great Searcher of Hearts. 17 

LViXL Because Christ himself declares, "The Son of 

i man shall come in his glory, and all the holy angels with 
him; then shall he sit upon the throne of his glory. Before 

i him shall be gathered all nations, and he shall separate 

j them one from another, &c." Matt. 25: 31, 33. Now the 
Bible and reason conspire to forbid the belief, that any 
being can weigh all the motives of all the actions, secret 

I and open, of all the myriads of the human race, but the 
omniscient God. 

LIX. Because Paul again bears testimony to the same 
solemn truth. "We shall all stand before the judgment 

! seat of Christ." Rom. 14: 10. 

LX. Because he confirms this testimony in 2 Tim. 4: 

1 1. "The Lord Jesus shall judge the quick and the dead 

j at his appearing and kingdom." 

LXI. Because we again hear Christ himself declare, 
"The Son of man shall come, and then he shall reward 
every man according to his works." Matt. 16: 27. But is 
not the Judge of all the earth God? See Gen. 18: 25. 
Then is our Lord Jesus Christ God, for in more than 

I thirty different passages is he represented as the final 
j Judge of the world. Are there two final Judges? It is 

very evident we must stand before the throne of God and 
the throne of Christ; and render an account to God and to 
Christ; and receive our reward and punishment of God 
and of Christ. The Judge is God alone; but Jesus is 
the Judge. Therefore Jesus is God. 

LXII. Because he is that being, whose Almighty voice 
will raise all the dead. "The hour is coming in which all 
that are in their graves shall hear his (Christ's) voice, and 
shall come forth; they that have done good unto the re- 
surrection of life, and they that have done evil unto the 
resurrection of damnation." John 5: 28, 29. 

LXIII. Because he assumes the disposal of the rewards 
of heaven, the peculiar prerogative of God. "Be thou faith- 
ful unto death, and I will give thee a crown of life." 
Rev. 2: 10. 

LXIV. Because the Scriptures declare Jesus knew the 
thoughts of men. "And Jesus, knowing their thoughts, 
| &c." Matt. 9: 4. The prerogative of God alone. 
*2 

II " • v: ■' if '< 



18 



Omniscient and Omnipotent. 



"Thou, LORD, even thou only, knowest the hearts of all 
the children of men." 1 Kings 8: 39. 

LXV. Because it is positively declared, "He knew all 
men, — he knew what was in man." John 2: 24, 25. 

LXVI. Because he is solemnly appealed to in prayer, as 
knowing the hearts of all men. "Thou, Lord, which know- 
est the hearts of all men." Acts 1: 24. 

LXVII. Because he proclaims himself to all the thous- 
and of his worshippers to be the great Searcher of hearts. 
"And all the churches shall know that I am he which 
searcheth the reins and hearts" Rey. 2: 23. That the 
Son here speaks see verse 18. Is not this the very air of 
Deity alone? "I the Lord search the heart, I try the 
reins, &c." Jer. 17: 10. "Thou Lord, even thou only , 
knowest the hearts of all the children of men." 1 Kings 8: 
What can be more manifest? If Jehovah alone search 
the heart, and yet the Scriptures expressly affirm that 
Christ possesses that prerogative, then Christ must be 
Jehovah. 

LXVIII. Because his disciples bear testimony to his om- 
niscience in so many words, just before his crucifixion. "Now 
are we sure that thou knowest all things." John 16: 30. 
Would the meekness of Jesus have suffered the divine 
attribute of omniscience to be thus ascribed to him had he 
not possessed it? 

LXIX. Because the same solemn testimony to his omnis- 
cience is repeated by Peter after his resurrection, and the faith 
of the disciples had been wonderfully strengthened. "Lord, 
thou knowest all things, thou knowest that I love thee." 
John 21: 17. Can language be more express? 

LXX. Because "In him are hid all the treasures of 
wisdom and knowledge^ Col. 2:3. If all the treasures 
of wisdom and knowledge are hid in him, must he not be 
infinite in wisdom and knowledge ? 

LXXI. Because he says, "I have power to lay down my 
life and take it again." John 10: 18. What creature ever 
possessed this power? Are not the issues of life and death 
with God alone ? 

LXXII. Because he is "Far above all principality, and 
power, and might, and dominion, and every name that is 



Omnipotent. Upholder of all Things. 19 



j| named, not only in this ivorld, but also in thai which is to 
come." Eph. 1:21. What more could be said of God} 
LXXIII. Because he is absolutely declared to be " The 
head of all power." Colos. '2: 10. The head of all power 

! must be he who originates and wields all power; and who 
is this but the Almighty God? 
LXXIV. Because he is not only represented as the creator 

j of all things, but as also the upholder of all things; — and 

| this not by effort, as creatures sustain a burden, but by his 
word. "Upholding all things by the word of his power." 
Heb. 1:3. What more sublime description of Jehovah? 

] He is called also, "The mighty God." Isai. 9:6. Who is 
this being that upholds millions of worlds with all their in- 

I habitants by his powerful word? Is it a dependent crea- 

j ture, or is it the only true God ? 

LXXV. Because of the divine authority which he as- 

I sumed in healing the leper. "J will; be thou clean;" and 

! the leprous man was cleansed. Matt. 8: 3. Is not this the 
language of Him, "who worketh all things after the counsel 
of his own will}" 

LXXVI. Because of the divine majesty and power with 
which he spoke to the paralytic. "Arise, take up thy bed 
and go to thy house;" and he went away healed. Matt. 
9:6. Here is the air and manner of Jehovah alone. — 
"Let there be light." — "Let there be a firmament, &c." 

LXXVII. Because he assumes the authority of God over 
the elements. When the winds and the waves were raging*, 
"He rebuked the wind, and said unto the sea, Peace, be 
* still; and the wind ceased and there was a great calm." Mark 
4: 39. Does not this remind us of the Psalmist's description 
of the Almighty ? "O LORD God of hosts, who is a strong 
LORD like unto thee? — Thou rulest the raging of the sea: 
when the waves thereof arise, thou stillest them." Ps. 
89:8,9. 

LXXVIII. Because he assumes divine authority over 
death. He said to the widow's son, "young man, / say unto 
thee, arise. And he that was dead sat up." — To Lazarus — 
"Come forth." And he that had been dead four days 
came forth. Luke 7: 11. John 11: 43. The prophets 
had to wait for special commissions from heaven, but "ths 
| Son quickeneth whom he will." John 5: 21; 



26 



Omnipotent. 



LXXIX. Because he assumes divine authority over devils. 
"He cast out the spirits with his word." Matt. 8: 16. 
In these instances it was not borroived power, be it re- 
membered. Jesus manifested his own glory by his mira- 
cles. "This beginning of miracles did Jesus in Cana of 
Galilee, and manifested forth his own glory." John 2: 11. 
So when he raised Lazarus, he said, "J am the resurrec- 
tion and the life." 

LXXX. Because the disciples wrought miracles in the 
name of Christ, thereby acknowledging that their authority 
and power to suspend the laws of nature, were derived from 
him as the God of nature. "His name, through faith in 
his name j hath made this man strong." "Peter said unto 
him, Eneas, Jesus Christ maketh thee whole." Acts 3: 
16, & 9: 34. 

LXXXI. Because then, in a word, he wrought miracles — 
by his own power — according to his own will — for his own 
glory — with a divine authority, and likewise commissioned 
his disciples to work them in his name. 

LXXXII. Because he says, "I hold the keys of death and 
of hell." Also declares himself to be that Almighty being, 
"who openeth, and no man shutteth; and shutteth, and no 
man openeth." Rev. 1: 13, & 3: 7. Is not this the 
prerogative of God alone? "Unto God the LORD be- 
long the issues from death." Ps. 68: 20. 

LXXXIII. Because he asserts his omnipotence when he 
says there is no work which the Father performs but he per- 
forms likewise. "Whatsoever things the Father doeth, 
these also doeth the Son likewise." John 5: 19. Observe 
these expressions: do not the works of the Father prove 
him omnipotent? But the Son performs the very same 
works likewise: then without controversy, do they prove the 
Son omnipotent.* 

LXXXIV. Because he is represented as the great foun- 
tain from which Christians of all ages and countries, receive 

* It has been said, this was delegated power. Delegated omnipy. 
ience! Most absurd evasion to rob the Saviour of divine attributes. 
If omnipotence be not one of the incommunicable attributes of the Deity, 
what is? If omnipotent; he must be God. Are there two omnipotent 
beings? 



Omnipotent, and Omnipresent. 



I their supplies. "Of his fulness have all we received, and 
grace for grace." John 1: 16. Just as God is represented. 
"With thee, O God, is the fountain of life." Ps. 36: 9. 
LXXXV. Because he says to Paul in a season of severe 
j conflict; "My grace is sufficient for thee; for my strength 
: is made perfect in thy weakness, &c." 2 Cor. 12:9. 
i Who but the all-sufficient God would presume to use such 
| language! Says the Psalmist, "God is the strength of 
; my heart." Ps. 71: 16. 

When therefore the Saviour says, "I can of my own 
self do nothing," he does not intend to deny these claims 
| to omnipotence, but to deny all separate interest from 
j the Father, and to declare his essential oneness with him; 
J or, we may consider him as speaking of himself in the hum- 
j ble form of a servant which he assumed: in both respects 
j the assertion is obviously true, and in perfect harmony with 
; his claims, as God, to omnipotence. 

j LXXXVI. Because he in so many words assumes to him- 
self the attribute of omnipotence. "I am Alpha and Omega — 
the Almighty?'' Rev. 1:8. See ver. 7. The same who 
was pierced. 

1 LXXXVII. Because he not only healed all manner of dis- 
eases and raised the dead, in his own name, but, with the 
same air of divine authority said to the paralytic, "Son, thy 
sins be forgiven thee." Mark 2:5. Would not this be 
blasphemy were he not himself the great Lawgiver, the 
supreme Judge, even God? "Who can forgive sins but 
God only?" The language of Jehovah is, "I, even I, am 
he that blotteth out thy transgressions." Isai. 43:25. 
Jesus Christ authoritatively pronounced the forgiveness of 
sins, he is therefore God. 

LXXVI1I. Because he declared himself to be in heaven at 
the same time he was on earth, thereby showing that he is 
omnipresent. In conversation with Nicodemus he says, 
"No man hath ascended up to heaven but he that came 
down from heaven, even the Son of man which is in heav- 
en." John 3: 16. Paul to the Ephesians, chapter 1:23, 
speaks of "the fulness of him (Christ) that filleth all in 
| all" This accords with the language of Jehovah: 



Omnipresent. 



"Do not I fill heaven and earth? saith the Lord." Jer, 
23:24. 

LXXXIX. Because he says, "Where two or three are 
gathered together in my name (for my worship) there am I 
in the midst of them." Matt. 18:20. Who could make this 
promise but the omnipresent Godl Compare this with the 
language of God, Exod. 20:24. "In all places where I 
record my name, I will come unto thee, and I will bless 
thee." 

XC. Because he promises his disciples, and through 
them, all Christians, to be present with them as an unfail- 
ing source of consolation. "I will not leave you comfort- 
less, I will come to you." John 14: 18. Is not this the 
common consolation which the omnipresent God gives hia 
people? "Fear not, for I am with thee." Isai. 43:5. 

XCI. Because he again promises he will manifest him- 
self to the man that loves him, and in the same manner , as 
God visits every pious soul. "I will love him, and mani- 
fest myself to him. My Father will love him, and we will 
come to him." John 14:21, 23. 

XCII. Because there is a holy, familiar communion main- 
tained between Christ and every believer, just as between 
God and every believer, over the whole earth. "Truly our 
fellowship is with the Father, and with his Son Jesus 
Christ." 1 John 1:3. 

XCIII. Because lie proclaims himself to be that omnis- 
cient and omnipresent being, who, though on his throne in 
heaven, yet at the same time "Walks in the midst of the 
seven golden candlesticks, (the churches)." Rev. 2:1. 

XCIV. Because he expressly asserts his presence at the 
door of every heart. "Behold I stand at the door and 
knock; if any man hear my voice, and open the door, I 
will come in and sup with him and he with me." Rev. 
3: 20. 

XCV. Because he declares in so many words, "Lo, / am 
with you alway, even unto the end of the world." Matt. 
28: 20. Not merely by good wishes, but by an efficient 
presence, so that Paul could say, "I can do all things 
through Christ which strengthened me." Does not our 
Saviour here assume the omnipresence of God, and claim 
that confidence which belongs to God alone? "God is the 



Eternal and Immutable. 



23 



strength of my life. In God I have put my trust." Ps. 
27:1, & 56: 4. 

XCVI. Because in prophesy he is represented as existing 
from eternity. "But thou, Bethlehem Ephrata, though 
thou be little among the thousands of Judah, yet out of 
thee shall He come forth unto me t^iat is to he ruler in 
Israel; whose goings forth have been from of old, from ever- 
lasting." Micah 5:7. Compare Matt. 2: 6, where the 
evangelist applies this to Christ. 

XCVII. Because he says, "BeforeAbraham was, I am." 
John 8:58. God in his message to Pharaoh, styled him- 
self «I AM." 

XCVIII. Because Christ prays, "Glorify me with the 
glory which I had with thee before the ivorld was" or from 
eternity, to which the phrase is equivalent. John 17:5. 

XCIX. Because it is again written, "He is before all 
things." Coloss. 1: 17. 

C. Because we hear him expressly and repeatedly 
say of himself, "I am the first, and the last:" "And he 
i laid his right hand upon me, saying unto me, Fear not, 
I I am the first, and the last, I am he that liveth and was 
I dead, and behold I am alive forevermore. Amen." Rev, 
I 1: 17, 18, & 2: 8. Who but the eternal God would dare 
to assume the prerogative of being the first and the last? 
Can any being but God be the first and the last? 

CI. Because the following language unequivocally de- 
signates eternal and immutable existence. "Jesus Christ, 
the same^y ester day, and to-day, and forever." Heb. 13:8. 
Who is unchangeable or forever the same but the eternal 
God? Jesus Christ is here pronounced unchangeable, 
jl he is therefore God. 

CII. Because he is expressly declared to be "The 
everlasting Father, (the Father or possessor of eterni- 
I ty)." Isai. 9:6. 

I x 

CHI. Because it is not only declared that all things 

were created by him, and for him, but also, that "By him 
\ all things consist" Col. 1:17. Is not that being, who 

supports all things, God? Then is Christ truly God, for 
: he is the Creator and Supporter of all things. 



24 Honored as God, and the Light of Heaven. 



CIV. Because Paul ascribes glory to him in precisely 
the same manner as to the Father. "And the Lord (Christ) 
shall deliver me from ever y evil work, and will preserve me 
unto his heavenly kingdom; to whom be glory forever and 
ever. Amen." 2 Tim. 4: 18. Compare ver. 17 with 
Acts 23: 11. 

CV. Because we cannot for a moment believe that any 
finite, dependent being would be joined with the Almighty, 
and denominated the temple, and the light of heaven. 
"The Lord God Almighty and the Lamb are the temple 
of the city. The glory of God did lighten it, and the 
Lamb is the light thereof." Rev. 21 : 22, 23. 

CVL Because we are commanded to be baptized in his 
name. "Baptizing them in the name of the Father, and 
of the Son, and of the Holy Ghost." Matt. 23: 19. A 
most solemn form of entire consecration to each of the 
three persons in the Divine Nature, consequently to the 
service of the Son, as well as of the Father, and the 
Holy Ghost. In the most solemn act this side the eter- 
nal world are we devoted soul and body to a finite, depend- 
ent creature ? Or is the Son as well as the Holy Ghost 
truly Divine ? # 

CVII. Because we find it required in so many words, 
"That all men should honor the Son, even as they honor 
the Father." John 5: 23. Would the Father thus speak 
were not the Son truly Divine? His language is, "I am 
the Lord, that is my name; and my glory will I not give 
to another." Isai. 42: 8. Now to ascribe to the Son any 
thing short of real Deity is to degrade him infinitely below 
the Father, for between God and the most exalted creature 
there must be an infinite distance. This requirement is 
absolutely and necessarily broken by all men who do not 
believe in the real Deity of Jesus Christ. They rob God 
our Saviour. Weigh the solemn thought! 

CVIII. Because no person was ever censured by Christ 
when on earth, for entertaining too exalted views of his 

* It is matter of astonishment' to the writer, how Unitarians can use 
this divinely prescribed formula of baptism. They first baptize into 
the Father, 'and then into a creature, and thirdly, into a nonentity, or 
into an attribute or influence of the Father, which seems to be unmean- 
ing jargon. 



These Views give joy in Death. 



25 



character; but for admitting low conceptions of him multi- 
tudes were condemned. Thomas' exalted views of him as 
his "Lord and his God," were approved, and a blessing 
promised all others who should exercise a similar faith. 
Whereas, "he that believeth not is condemned already." 

CIX. Because the inspired apostles, so far from intimat- 
ing a fear, or even a possibility, of exalting Christ too 
highly, exhaust language to set forth his glories, and the 
consequent efficacy of his atoning blood. "I am not only 
ready to be bound, but to die also for the name of the Lord 
Jesus." "God forbid that I should glory, save in the cross 
of our Lord Jesus Christ." "I have a desire to depart 
and to be with Christ." "JThat ye, being rooted and 
grounded in love, maybe able to comprehend with all saints, 
what is the breadth, and length, and depth, and height; 
and to know the love of Christ, which passeth knowledge." 
"Who shall separate us from the love of Christ?" "Ye 
are redeemed with the precious blood of Christ." "Con- 
sidering the end of their conversation; Jesus Christ, the 
same yesterday, to day, and forever." "At the name of 
Jesus every knee shall bow." "When he, who is the be- 
liever's life shall appear — we shall see him as he is." 
"Worthy is the Lamb that was slain." "In him dwelleth 
all the fulness of the Godhead bodily." "To him be glory 
forever and ever." Does Unitarianism produce such ador- 
ing views of Christ? 

CX. Because most of those who have rejected the 
Deity of our Lord Jesus Christ, have gone on progressively 
in a course of error, letting slip one great doctrine after 
another, till they have denied the inspiration of most or all 
of the Holy Scriptures. "Therefore we ought to give the 
more earnest heed to the things we have heard, lest at any 
time we should let them slip." Heb. 2:1. "Beware lest 
any man spoil you through philosophy and vain deceit, after 
the rudiments of the world and not after Christ." Coloss. 
2:1. See on this head Prof. Stuart's Letters, particu- 
larly Lett. 5. 

CXI. Because there is no instance recorded in the 
Bible; nor on the page of ecclesiastical history, nor have 
we ever heard of the case ? where a person lamented on a 
dying bed, that he had reposed too much confidence in 
3 



26 Testimony of the Father*. 

Christ, served him with too unreserved devotion, or ascribed 
to him more glory than was his due; whilst lamentations 
of the opposite character come with a mournful frequency. 
"If ye believe not that I am He, ye shall die in your sins, 
and whither I go ye cannot come." John 8:24. "He 
that believeth not on the Son shall not see life, but the 
wrath of God abideth on him." John 3.* 

CXII. Because John closes the canon of Holy Scripture 
with a solemn prayer to Christ. "Come, Lord Jesus, 
come quickly. Amen. The grace of our Lord Jesus 
Christ be with you all. Amen.'' Rev. 22: 20, 21. 

May the reader close his life with such triumphant and 
adoring views of the Son of God. Amen. 



Suejoined are a few of the very numerous testimonies to 
the Deity of our Lord, which might be selected from the 
writings of the early Fathers. These men must have 
known what were the opinions of the apostles on so im- 
portant and prominent a point. 

Ignatius was a disciple of John, and pastor of the church 
at Antioch, and honored with martyrdom in the year of our 
Lord 107, and says, "We have also a physician, the Lord 
our God, Jesus the Christ, before ages the only begotten 
Son and W ord, but afterwards man also of the virgin 
Mary; for the Word iccts made flesh." "Permit me to 
imitate the passion of Christ my God." 

The venerable Polycarp, a disciple of John, born A. D. 
82, and called to a martyr's crown at the advanced age of 
100, finished his prayer at the stake with this doxologv, "I 
bless thee, I glorify thee, by the eternal and heavenly High 
Priest, Jesus Christ, thy beloved Son; until whom to thee 
and the Holy Ghost, be glory both now, and to all suc- 
ceeding ages. Amen. 

Justin Martyr, born A. D. 103, and beheaded at Rome 
A. D. 167, has the following sentence. "That ye might 

* Would the reader wish to die, like Stephen, with the prayer on his 
lips, u Lord Je'sus receive my Spirit; or. like Priestly, taking shelter in 
Universalism, the refuge of the wicked and impenitent? See John 
Pye Smith's Letters, p. 48. 



Summary View. 



21 



I also know God, who came forth from above, and became 
man among men, and who is again to return, when they 
who pierced him shall see and bewail him." 

Theophilus was ordained pastor of the church at Anti- 
I och about the middle of the second century, and says, 
"The Word was God, and sprung from God." 

Irenasus suffered martyrdom under Severus A. D. 202, 
was a disciple of Polycarp, a disciple of John, and says, 
"The Ebionites are vain, not receiving the union of God 
! and man, by faith, into their souls." 

Clemens Alexandrinus, the friend of Irenseus, says, "Be- 
ll lieve, O man, in him who is both man and God: believe, 
! O man, in him who suffered death, and yet is adored as 
\ the living God." This father flourished about the close 
j of the second century. — Simpson's Plea. 

We have now seen that all those texts which speak of 
Christ as in a subordinate condition have not the least 
i weight in disproving his essential Deity, being all easily 
and naturally explained by the fact that though he thought 
it not robbery to be equal with God, he took on him the 
form of a servant, and became obedient unto death for the 
redemption of sinful men. We have seen of Jesus, That 
his name is God: Jehovah: Jehovah of Hosts: the 
Lord God: the Lord of Glory: the Lord of all: He 
is the true God : the mighty God : Lord of Lords: 
and God over all; the first and the last: the self-exist- 
ent I am. — We have seen that all the attributes and incom- 
municable perfections of Jehovah belong to Christ. He 
is eternal; immutable; omnipresent; omniscient; 
omnipotent. We have seen that the tvo.rks which can be 
done by none but Jehovah himself are done by Christ. He 
created all worlds; and upholdeth all things by the word of 
his power: governs the whole universe, and is the light of 
heaven. By his omnipotent voice he will raise the dead at 
the last day, and decide the eternal destinies of all flesh. 
Although the company before his awful tribunal will be as 
innumerable as the sand upon the sea shore; yet will he 
perfectly recollect all their actions, words, and thoughts, 
from the birth of creation to the end of time: impossible for 
any creature, but easy for Christ. He is also to his church 



2d 



Conclusion. 



what none but God can be: he is the source of all grace 
and eternal salvation to his people, — and we are to act 
towards Christ exactly in the same manner as we are to 
act towards God the Father; to be baptized in his name: to 
believe in him; to pray unto him; and to serve and worship 
him, even as we serve and worship the Father; and not 
thus to honor the Son is the same, and equally sinful, as not 
to honor the Father. — These are some of the things which 
irresistibly prove the Godhead of the Saviour. What 
stronger proof can the power of language convey? What 
stronger proofs than these have we of the existence and 
perfections of the Father? 

Now, reader, whatthinkest thou of Christ? A question 
of greater moment, more vital to your eternal well-being, 
cannot be asked you. Answer it with his own solemn warn- 
ing before you. "If ye believe not that I am He, ye shall 
die in your sins." Will you incur the guilt, and run the 
hazard of robbing your Saviour of his divine glories ? Will 
you not this moment imitate the angels and all the re- 
deemed, and cast yourself at his feet, and with adoring gra- 
titude, ascribe all glory to his name? As his personal dig- 
nity is exalted or debased in your estimation, so will be your 
confidence in him and expectations from him. A creature, 
as your Saviour however exalted, cannot satisfy your soul, 
cannot pardon your sins. Rise then to loftier views; let a 
heaven born faith present him before you as that Being in 
ivhom dwelleth all the fulness of the Godhead bodily. Then 
great indeed will be your expectations; and they will forever 
rise and swell as you gaze on the glories of his person, and 
the unsearchable riches of his grace. And I beseech you, 
remember, whatever be your views of Christ, in a few days 
you must stand before his judgment seat. He that came 
in swaddling bands shall come in clouds, and every eye 
shall see him, even they who have pierced and dishonored 
him. . 



HYMN. 



1 All hail the power of Jesus 5 name! 
Let angels prostrate fall; 

Bring forth the royal diadem, 
And crown him — Lord of all. 

2 Crown him, ye morning stars of light, 
Who fixed this floating ball; 

Now hail the strength of Israel's might, 
And crown him — Lord of all. 

3 Crown him, ye martyrs of our God, 
Who from his altar call; 

Extol the stem of Jesse's rod, 
And crown him — Lord of all. 

4 Hail him, ye heirs of David's line, 
Whom David, Lord, did call: 

The God incarnate! Man Divine! 
And crown him — »Lord of all. 

5 Ye chosen seed of Israel's race, 
Ye ransomed from the fall, 

Hail him who saves you by his grace, 
And crown him — "Lord of all. 

6 Sinners, whose love can ne'er forget, 
The wormwood and the gall; 

Go spread your trophies at his feet, 
And crown him— Lord of all. 

7 Let every kindred, every tribe, 
On this terrestrial ball, 

To him all majesty ascribe, 
And crown him— Lord of all 



m 1 1 




.0 • * ^JaJj* Deacidified using the Bookkeeper process. 

' Neutralizing agent: Magnesium Oxide 
Treatment Date: July 2005 

PreservationTechnologies 

A 0 A WORLD LEADER IN PAPER PRESERVATION 




1 1 1 Thomson Park Drive 
Cranberry Township. PA 1 6066 
(724) 779-21 1 1 




MAR 82 

#fiflP N. MANCHESTER, 
^51^ INDIANA 46962 



